Annotations on the New Testament

Annotations on Chap. X.

[ a] V. 2. A devout man ] What is meant by Proselytes and the two sorts of them, hath been set down Note on Mat. 23. d. and the manner of initiating them by washing, Note on Mat. 3. a. and their putting off their old relations, Mat. 19. 28. d. and their new birth, Note on Joh. 3. a. Now it will be worth observing what titles the New Testament hath made use of to express the second sort of Proselytes, those, not of Justice, but of the gates, or the uncircumcised Proselytes (for such was Cornelius in this place, and such the Eunuch) and these are their titles: 1. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , Acts 8. 2. pious men, sometimes with the addition of 〈 in non-Latin alphabet 〉 , of every nation under heaven, c. 2. 8. which is the very title the Rabbins give them, 〈 in non-Latin alphabet 〉 of the good men of the nations of the world. 2 ^lie , 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , they that dwell as strangers at Jerusalem, Act. 2. 14. all one with 〈 in non-Latin alphabet 〉 proselytes, v. 16. Then 3 ^dly , 〈 in non-Latin alphabet 〉 , the pious men here of Cornelius, and v. 7. of some of his soldiers. And 4 ^t hly, 〈 in non-Latin alphabet 〉 , those that fear God, here, of Cornelius again, and so Act. 13. 16. 〈 in non-Latin alphabet 〉 , men of Israel, and ye that fear God, and again v. 26. 〈 in non-Latin alphabet 〉 , they among you that fear God, Proselytes of your gates: so saith Oecumenius expressly, 〈 in non-Latin alphabet 〉 , by those that fear God he means the Proselytes. And 5 ^thly , and above all, 〈 in non-Latin alphabet 〉 Act. 13. 43. and 〈 in non-Latin alphabet 〉 , Act. 17. 4. the worshippers, and the Graecian worshippers (and so the Eunuch went to Jerusalem to worship, c. 8. 27.) of which Oecumenius again, 〈 in non-Latin alphabet 〉 , by worshippers he means peculiarly proselytes: and agreeably to many of these was the name 〈 in non-Latin alphabet 〉 , Timothy, which signifies in the Greek a worshipper of God, the name of one whose father was a Greek, though his mother were a Jew, and being himself a proselyte as his father was, yet not circumcised, till Paul caused him to be so afterward. Sixthly and lastly, 〈 in non-Latin alphabet 〉 , they that come to God, Heb. 10. 6. which is the very word 〈 in non-Latin alphabet 〉 lightly changed.

[ b] 4. Memorial ] The notion of 〈 in non-Latin alphabet 〉 a memorial in this and some other places, is here fit to be observed: it is a form of speech signifying an oblation or sacrifice. So Lev. 2. 9. The priest shall take from the meat offering a memorial thereof, and burn it upon the altar, it is an offering made by fire of a sweet savor unto the Lord: where it is clearly affirmed of the 〈 in non-Latin alphabet 〉 the memorial, that it is an offering, &c. So v. 9. 16. and c. 5. 12. c. 6. 15. and oft elsewhere. And so the ascending, or coming up, before God inclines it here; for that is proper to sacrifices and oblations, to go up and render a sweet savor to God; and this is here fitly attributed to his prayers and alms, which are the Christians sacrifice, an odor of sweet smell, 〈 in non-Latin alphabet 〉 , a welcome sacrifice to God, Phil. 4. 18. and Heb. 13. 6.

[ c] 9 Up on the house to pray ] That 〈 in non-Latin alphabet 〉 signifies peculiarly not a house but the roof, or top, of the house, which being plain was fit for use, hath been said, Mat. 24. Note h. Of this the Jews had a special use, in places out of Judea or Jerusalem, that they might more freely look that way in performing their devotions. For the Temple of Jerusalem being the solemn place of worship, they that were at distance from that place were to pray toward it. So 1 King. 8. 48. in the first institution, they that were carried captive out of the land were to pray toward their land, and accordingly Dan. 6. 10. Daniel went into his house, and his windows being open in his chamber toward Jerusalem he kneeled on his knees three times a day, and prayed. So when it is said of Hezekiah, 2 King. 20. 2. that he turned his face to the wall, and prayed, Jonathan's Targum reads towards the wall of the Sanctuary, that is, toward that wall of the room which pointed toward the Sanctuary, as nowadays the Jews in the West, in Italy, Germany, &c. are said to have their walls inscribed 〈 in non-Latin alphabet 〉 the East, because Jerusalem lies East from them. That S. Peter at this time observed this custom, there is little doubt, when we remember, that as Daniel observed those two circumstances, of time and of posture, so Peter retaining the one, (as appears here by the sixth hour ) may as reasonably be deemed to have retained the other, that of the posture toward Jerusalem in offering up his devotions, and to that end to have gone up to the house top to pray, where he might most freely look that way. When he was at Jerusalem he went up solemnly to the Temple to pray at the hours of prayer, Peter and John at the ninth hour of prayer, Act. 3. 1, &c. and so all the Apostles were 〈 in non-Latin alphabet 〉 , continually (at the constant hours) in the Temple, Luk. 24. 53. (see Note on Act. 1. c.) and then there will be little doubt, but they retained that other part of observance to that place, of praying toward the Temple, when they were farther from it; it being no part of Christ's reformation to forbid all the religious ceremonies which had been of use among the Jews, but rather to adapt and accommodate many of them to the Christians use.

[ d] V. 10. A trance ] The word 〈 in non-Latin alphabet 〉 is the Greek of 〈 in non-Latin alphabet 〉 , which signifies either 1. deep sleep (and a trance of the nature of that) or 2 ^dly , amazement, astonishment, and accordingly is by the Septuagint rendered sometimes 〈 in non-Latin alphabet 〉 , as Psal. 68. 29. and 〈 in non-Latin alphabet 〉 1 Sam. 26. 12. (see Note on Rom. 11. b.) and sometimes 〈 in non-Latin alphabet 〉 , as Gen. 2. 21. where it is (though we render it a deep sleep ) of the same kind with that here, a trance or ecstacy, and therefore is rendered by the Targum 〈 in non-Latin alphabet 〉 a strong sleep, signifying or intimating it to be something more then that sleep which is ordinary among men. Proportionably to these acceptions of the Hebrew, the word 〈 in non-Latin alphabet 〉 in the New Testament signifies sometimes amazement and astonishment, from fear or wonder, Mar. 5. 42. and 16. 8. Luk. 5. 26. Act. 3. 10. and sometimes a trance or ecstacy, when the outward senses being bound up as 'twere with sleep, God's will is inwardly revealed to the understanding, by way of intellectual vision. Thus is it in all the other places of the New Testament: c. 11. 5. 〈 in non-Latin alphabet 〉 , in an ecstacy, or trance, I saw a vision, and c. 22. 17. 〈 in non-Latin alphabet 〉 , I was in a trance, and so here speaking of the same matter. Where therefore it sufficiently appears to denote not a natural sleep, such as men dis-spirited with fasting may be thought apt to fall into (which the mention of Peters fasting in the beginning of the verse hath made some men apprehend of it) but a transportation or trance into which he was cast by God, (or a binding up his outward senses, which is answerable to a deep sleep, such as Adams was, Gen. 2. when the rib was taken out of him) to make him capable of the vision, or revelations of God's will, which here he was to receive. To which purpose 'twill be observable, that Gen. 17. 3. when the Hebrew text saith, Abraham fell on his face, and God talked with him, the Jerusalem Talmud reads, Inclinavit se Abram super faciem ejus, & obstupuit, Abraham bowed himself upon his face, and was astonished; where the & obstupuit and was astonished is clearly the 〈 in non-Latin alphabet 〉 here (the Hebrew word signifying, as was said, both astonishment and trance ) wherein God talked with him, by way of vision to his understanding, not to his senses.

[ e] V. 38 • Anointed ] That the use of oil among the Jews was for festivals, hath been said, Note on Mat. 26. c. and consequently the custom of anointing notes a solemn entertainment of any one: water to wash the feet, and bread to eat, was allowed to every of the guests; but not so the fatted calf, but when they would express a great joy, and welcome, and making merry, as in the return of the prodigal. And so in like manner, the anointing, or pouring oil on the heads of the guests, is the highest expression of acknowledging and testifying the greatest joy (and so called the oil of gladness, Psal 45. 8.) that is to be found among them. This anointing therefore from hence came to denote the preferring one before another (and the Targum generally renders it by a word which signifies preferring or advancing) and so became the ceremony of consecrating to any special office, and so was ordinarily used in the installing men to offices of any eminence. From hence (as in many other things) doth the word come to be used Metaphorically, for any that is preferred before, or set over others. Abraham and the Patriarchs, that must not be touched in the Psalmist, are called God's anointed, that is, persons by God preferred and advanced before others, taken into his special care, and so signally testified to be by God's dealings towards them. And so the anointed of the Lord are those whom God hath set over other men. Agreeable to this is it that that eminent person prophesied of by Moses, whom God should send, and whom they were to hear, is generally known by the name of 〈 in non-Latin alphabet 〉 the anointed, the Messias or Christ, because he was thus preferred by God ( Psal. 45. and Heb. 1. 9.) above his fellows, men and Angels themselves. According to this notion it is, that when the Holy Ghost came down on Christ, and thereby (by a voice from heaven, Thou art my beloved Son in whom I am well pleased ) marked him out as the person whom God had sent, (of whom John therefore said, that he was greater then he, and preferred before him ) it is expressed by the Prophet in these words, The spirit of the Lord is upon me, because the Lord hath anointed me to preach, &c. Isa. 61. 1. and Lu. 4. 18. that is, the Lord hath preferred me before others, and set me apart to this office, as he hath no other man: So again Act. 4. 27. Thy son Jesus whom thou hast anointed, that is, marked out to be that beloved son of thine, which was done at the Spirits coming down upon him, which therefore must be resolved to be the meaning of anointing him in that place. And so 'tis evidently in this place, How God hath anointed him with the holy Spirit, and with power, that is, whom God by those two means (the descent of the Spirit upon him, and the power of miracles, as by privileges and marks of prelation) preferred, and dignified beyond all others that ever were in the world, and demonstrated him to be that promised Messias. This use of the phrase being so remarkable of Christ, and so particularly applied to this respect of the Holy Ghosts testifying of him and setting him apart for his office (for the very testifying that he was God's beloved son, who was to be heard before all others, is the enstalling or consecrating him to his prophetic office, to teach the world) is farther enlarged to the Apostles of Christ (on whom the Holy Ghost afterward descended in like manner) and even to all other faithful Christians also, 2 Cor. 1. 21. where, with the phrase of confirming them into Christ, that is, giving them assurance of the truth of Christ's being the Messias, (as an oath is said to be 〈 in non-Latin alphabet 〉 for confirmation ) is joined also God's having anointed them; which signifies God's having afforded them such special favor, and giving them such evidences and testimonies of the truth of that they were to believe, viz. the Holy Ghosts descending upon the Apostles (which was one assurance of Christ's being the true Messias, and the Miracles which they wrought was another) which being not so peculiar to the twelve Apostles, but that, like the oil on Aaron's head, it descended to the beard, and to the skirts of his clothing, it is communicated by S Paul to himself, and the believing Corinthians also, (see Note on c. 2. d.) From this last place thus understood will appear also what is meant by the 〈 in non-Latin alphabet 〉 or unction, 1 Joh. 2. 20. which the Christians or believers to whom he writes are by him said to have 〈 in non-Latin alphabet 〉 from the Holy, that is, I conceive, from the holy Ghost. The Holy Ghost by descending on the Apostles had taught them all things, that is, given them assurance that what Christ had preached was true, and consequently that he being the true Messias, all other contrary teachers were falseteachers, and to be avoided. This testimony from heaven afforded the Apostles, (and attendant on that, the power also of, doing Miracles in Christ's name allowed to many others in the Church of the first times,) was the foundation of belief to that and the whole succeeding Church, and therefore that privilege (as it was allowed them) being called 〈 in non-Latin alphabet 〉 or unction, is said there to belong to these believers: They have it, that is, either the extraordinary gifts of the Spirit in the Church, or else the benefit of it, the evidence of those truths (which the coming of the Holy Ghost confirmed) belongs unto them; and therefore as that▪ descent of the Holy Ghost was said to teach them all things, so here they which have this 〈 in non-Latin alphabet 〉 , know all things, that is, have sufficient evidence thereby of the truth v. 21. that is, of the Gospel, or that Jesus is the Messias, v. 22. and that what they had received from the beginning, v. 24. that is, from the beginning of Christ's appearing among them (at his Baptism, when the Holy Ghost thus descended) was such a truth, as they were never to part with. And so v. 27. the unction again (that is, that which God had afforded them, to demonstrate that Jesus was the Messias) teacheth you of all things, that is, gives you assurance of the truth of the Gospel of Christ, and is truth, and not a lie, that is, infallibly true, and fit to be confronted unto, and to fortify you against all those that come to deceive you, v. 26.

CHAP. XI.

1. AND the Apostles and [brethren that were in Judea heard that the Gentiles had also received the word of God.]

[Paraphrase] 1. Christians in Judea heard that the people of other nations which were not Jews, had embraced the doctrine of Christ.

2. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,

3. Saying, Thou wentest in unto men uncircumcised, and didst eat with them.]

[Paraphrase] 2, 3. And, at Peter's coming to Jerusalem, the Jewish Christians (who though they were converted to Christianity, yet still continued constant to the observation of the Mosaical law of circumcision, of abstaining from unclean things, and the conversation with men of any other nation, &c.) accused him, that he conversed freely with those that were not circumcised, Cornelius &c. and eat with them, which the Jews count absolutely unlawful.

4. But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,]

[Paraphrase] 4. And Peter thus made his Apology, giving an exact account of all that had befallen in this matter.

5. I was in the city of Joppa praying, and in a [trance] I saw a vision, a certain vessel descend, as it had been a great sheet, let down from the heaven by four corners, and it came even to me.

[Paraphrase] 5. See note on c. 10. d.

6. Upon the which when I had fastened mine eyes, I considered, and saw [fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.]

[Paraphrase] 6. beasts and fowls and creepers of all sorts, clean and unclean.

7. And I heard a voice, saying unto me, Arise, Peter, [slay and eat.]

[Paraphrase] 7. make no distinction of clean and unclean, but eat freely of any which thou seest.

8. But I said, Not so, Lord: for [nothing common or unclean hath at any time entered into my mouth.]

[Paraphrase] 8. I have always observed this distinction, commanded by the law of Moses, and must not now break that law, whatsoever thou seemest to command me.

9. But the voice answered me again from heaven, [What God hath cleansed, that call not thou common.]

[Paraphrase] 9. 'Twas God that made that distinction by his law to the Jews, and there is no natural turpitude in eating any kind of meat, save only as it is prohibited by God; and therefore God that made that law, abrogating it again, and making all meats clean, or free to be eaten, thou art not to think any interdict lies on any, but freely to eat of all.

10. And this was done three times: and all were drawn up again into heaven.

11. And behold] immediately there were three men already come unto the house where I was, sent from Cesarea unto me.

[Paraphrase] 11. And as soon as I had seen this vision, there was a thing fell out, which made me discern to what end this vision was designed, not only to reveal to me the lawfulness of eating all sorts of meats, but more principally of conversing with, and preaching the Gospel to the Gentiles; for

12. And the Spirit bad me go with them nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house.]

[Paraphrase] 12. And the Spirit of God by a secret, afflation, or incitation, (See note on c. 8. f.) commanded me to make no scruple (this was the interpreting of my vision to me) but freely to go along with them, though they were not Jews, or circumcised Proselytes. And these six men, converted or Christian Jews, went along with me: and we all went into the house of Cornelius, a Gentile, but Proselyte of the Jews, though uncircumcised.

13. And he shown us, how he had seen an Angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon whose surname is Peter,]

[Paraphrase] 13. And he told how in a vision received from an Angel in this house of his (and might not we enter, where an Angel had been before us, sent by God immediately, as we also were?) he was commanded to send to Joppa for Simon Peter to come to him.

14. Who shall tell thee words, whereby thou and all thy house shall be saved.]

[Paraphrase] 14. Who, said the Angel, shall teach thee that doctrine, by believing and embracing of which thou and all thy family, if they believe also, shall be made heirs of everlasting salvation.

15. And as I began to speak, the holy Ghost fell on them, as on us at the beginning.]

[Paraphrase] 15. And I had not long discoursed with them, and preached the Gospel of Christ, but the holy Ghost came down (see c. 10. 44.) upon Cornelius and his company either in the same manner, or with the same effects as he did upon us Apostles, Act. 2. presently after the ascension of Christ, before we entered upon our office.

16. Then remembered I the word of the Lord, how that he said, John indeed baptized with water, but ye shall be baptized with the holy Ghost.]

[Paraphrase] 16. And I could not but apply to these also what Christ said to us, viz. that John the Baptist's manner and ceremony of receiving Proselytes should be much exceeded by another, which should befall us and some others, (see note on c. 1. a.) the descent of the Holy Ghost upon us.

17. Forasmuch then as God gave them the like gift as he did unto us who believed on the Lord Jesus Christ, what was I that I could withstand God?]

[Paraphrase] 17. And therefore when God hath allowed these Gentiles the same privilege which he bestowed on us after our continuing steadfast to the faith of Christ so long, attending him as his constant disciples, when that which we look on as the solemnity of our mission or Apostleship, the descent of the Holy Ghost, hath been also allowed to them, it must have been a downright disobedience to God, if I had made a scruple to receive them into the Church, or indifferently to preach unto, or converse with them.

18. When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.]

[Paraphrase] 18. With this account of Peters they were satisfied, and blessed God, for that communicativenesse of his goodness, that he had afforded the same mercy to the Gentiles, as to the Jews, that if they will return, and amend, and receive Christ, they shall be saved, and that he had given them the grace to do so.

19. Now they which were scattered abroad upon the persecution that arose about Stephen, travelled as far as Phoenicia, and Cyprus, and Antioch, preaching the word unto none but unto the Jews only.]

[Paraphrase] 19. Then the disciples that were driven from Jerusalem ch. 8. 1. went about, publishing the Gospel (see note on ch. 8. b.) to the Jews, but to none else.

20. And some of them were men of Cyprus and Cyrene, which when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.]

[Paraphrase] 20. And some of these disciples were men that had been born in Cyprus and Cyrene, and they, when they came to Antioch, preached the faith of Christ to those Jews which spake and used the Greek language and Bibles.

21. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.]

[Paraphrase] 21. And God prospered their preaching of Christ, and brought in many converts to them daily.

22. Then tidings of these things came unto the ears of the Church which was at Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.]

[Paraphrase] 22. And the Apostles that remained at Jerusalem hearing of it, sent Barnabas to confirm them from city to city as far as Antioch.

23. Who when he came, and had seen the grace of God, was glad: and exhorted them all, that with purpose of heart they would cleave unto the Lord.]

[Paraphrase] 23. Who coming and seeing with what good success the Gospel had been preached among them, (see note on Heb. 13. d. and Act. 18. e.) was glad, and advised them cordially and steadfastly to hold fast to Christ.

24. For he was a good man, and full of the holy Ghost, and of faith: and much people was added unto the Lord.]

[Paraphrase] 24. For Barnabas was a very pious person, a believer that had many excellent gifts and graces, and by his means also the Gospel was received by very many.

25. Then departed Barnabas to Tarsus for to seek Saul.

26. And when he had found him, he brought him unto Antioch. And it came to pass that [a whole year they assembled themselves with the Church, and taught much people: and the disciples were [note a] called Christians first in Antioch.]

[Paraphrase] 26. Paul and Barnabas, for the space of a year, resorted to the place of public assemblies, and instructed and confirmed all that came. And the disciples, or those that received the faith of Christ, being formerly called Nazarites or Galilaeans, instead of those names, were styled Christians, and that first in Antioch of any place.

27. And in these days came prophets from Jerusalem unto Antioch.]

[Paraphrase] 27. And some of the chief men, possibly bishops of Judea, that had also the gift of prophesy, came by appointment of the Church of Jerusalem to Antioch.

21. And there stood up one of them, named Agabus, and signified by the Spirit, that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.]

[Paraphrase] 28. And one of them, named Agabus, by revelation from the Spirit of God, foretold that there should shortly be a great famine over all Judea, (see note on Mat. 24. e. and Luk. 2. a.) which accordingly came to pass in the reign of the Emperor Claudius, see 1 Cor. 16. 1.

29. Then the disciples every man according to his ability determined to send relief unto the brethren which dwelt in Judea.]

[Paraphrase] 29. And all the Christians in all places according to their abilities resolved to send relief to the Christians in Judea in this time of dearth, (and among them Helen Queen of the Adiabeni, saith Eusebius l. 2. c. 〈 in non-Latin alphabet 〉 .) bought a great deal of corn out of Egypt, and sent it to be distributed to them that were in want, see Jos. Ant. l. 20. c. 2.

30. Which also they did, and sent it to [note b] the Elders, by the hands of Barnabas and Saul.]

[Paraphrase] 30. And this liberality from other parts of the Church, was by Paul and Barnabas brought, and put into the hands of the Bishops of Judea.

Annotations on Chap. XI.

[ a] V. 26. Called Christians ] The use of 〈 in non-Latin alphabet 〉 in the Active for to be called in a passive sense, is to be seen Rom. 7. 3. 〈 in non-Latin alphabet 〉 she shall be called an adulteress. So in Oecumenius, 〈 in non-Latin alphabet 〉 they also are called wandering stars: but that in an eminent manner, as may be discerned by that acception of it in Epiphanius, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 ; Astronomy was much cried up, was in great reputation among the Pharisees. So here 〈 in non-Latin alphabet 〉 , is to be famously known under that name of Christians.

[ b] V. 30. The Elders ] The word 〈 in non-Latin alphabet 〉 Elders is here first met with in the Christian Church, and therefore will deserve to be explained. And first it will not be amiss to see the use of it among the Greeks and Hebrews. Among the Greeks, it is the saying of a learned Grammarian, Dionysius Halicarnasseus l. 2. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , The ancients used the word Elders both for Rulers and old men, and accordingly it is now in use among all nations, Italians, French, Spaniards, English, to call their Rulers, Seniors, Mayors, Aldermen, &c. which are literally the rendering of 〈 in non-Latin alphabet 〉 . Among the Hebrews the same is acknowledged, that 〈 in non-Latin alphabet 〉 old men (which with them that want degrees of comparison is all one with Elders, and generally rendered 〈 in non-Latin alphabet 〉 ) denoteth dignity and Praefecture in the Old Testament. So the steward of Abraham's house, Eliezer, who was placed over all his servants and goods, Gen. 24. 2. is called 〈 in non-Latin alphabet 〉 , the Elder of his house, and 〈 in non-Latin alphabet 〉 , Ruler of all he had; not so as 〈 in non-Latin alphabet 〉 should be joined with 〈 in non-Latin alphabet 〉 and rendered his Elder servant, but with a comma, that servant, which was Elder of his house, 〈 in non-Latin alphabet 〉 , saith the Targum of Jerusalem, ruler, administrator, steward, and so he is called Gen. 15. 2. So the 〈 in non-Latin alphabet 〉 or Elders of Pharaohs house, and of all Egypt, Gen. 50. 7. are the Praefects and administrators of the Kings house, and of all Egypt. So the Elders of the Moabites, Num. 22. 7. are 〈 in non-Latin alphabet 〉 Princes of Moab, v. 8. So when all Dominion was founded in the privileges that belonged to the first-born, Gen. 4. 7. (and therefore is Reuben, as first-born, Gen. 49. 3. called the excellency of principality, and the excellency of power, that is the excellent Principality, or Supreme power, the Magistrate, so called Rom. 13. 1.) the Princes of the families, or kindreds, are called indifferently 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Patriarchs, and Elders. Such were the Elders of Israel, Exod. 3. 16, 18. and 4. 29. the heads, or rulers of the families, or kindreds, ch. 6. 14. Rulers of the Congregation, ch. 16. 22. who are again called the Elders of Israel, ch. 17. 5, 6. and 18. 12. and Elders of the Tribes, Deut. 31. 28. And when Moses appointed Judges for lighter causes, Exod. 18. 22. who should have power over thousands, and hundreds, and fifties, and tens, that is, first, over so many families, after, over greater or lesser cities, (for so the thousand signifies a city, Judge. 6. 15. Mic. 5. 2. and the Ruler thereof is 〈 in non-Latin alphabet 〉 Mat. 2. 6.) these were by them called 〈 in non-Latin alphabet 〉 Elders, and 〈 in non-Latin alphabet 〉 Rulers and Judges, and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Rulers of the synagogues and the like. And thereupon in the Theodosian Codex, where the second law de Judaeis uses the word Presbyteros, Elders, another Law hath Synagogarum patres, fathers, or Rulers, of the Consistories. And so when the seventy Elders were taken in to assist Moses Num. 11. 16. (to whom the Great Sanhedrim at Jerusalem succeeded) it is evident, that these were so called, because they were Princes or Praefects, or Rulers of the people, before they were thus chosen by Moses. (Gather unto me, saith God, seventy men of the Elders of Israel, whom thou knowest to be the Elders of the people, and officers over them, and bring them to the tabernacle of the Congregation, that they may stand there with thee. ) And so the word Elder was not a denotation of one of the Sanhedrim, any otherwise, then as some of those that were in the Sanhedrim had formerly been Elders, or Rulers, of the people; and accordingly of three sorts of men, of which the Sanhedrim consisted, but one is called Elders, the other Scribes, and chief Priests, (see Mat. 16. 20. and Note on Mar. 5. c.) By all which it appears how fitly this word 〈 in non-Latin alphabet 〉 , Elders, being made use of by the Apostles, and writers of the New Testament, is affixed to the Governors of the Christian Church, the several Bishops of several cities, answerable to the 〈 in non-Latin alphabet 〉 Rulers of thousands, or Patriarchs, which being first used among the Jews, are in the Christian Church the ordinary title of Bishops. And although this title of 〈 in non-Latin alphabet 〉 Elders have been also extended to a second order in the Church, and is now only in use for them, under the name of Presbyters, yet in the Scripture-times it belonged principally, if not alone, to Bishops, there being no evidence that any of that second order were then instituted, though soon after, before the writing of Ignatius Epistles, there were such instituted in all Churches. Of those first Apostolical times the testimony of Clemens Romanus in Epist. 1. ad Cor. is observable, 〈 in non-Latin alphabet 〉 , Christ was sent from God, and the Apostles from Christ, and they went out preaching the Gospel —And then, They therefore preaching through Regions and Cities Constituted (or Ordained) their firstfruits, (first-converts) into Bishops and Deacons of those that should afterward believe. Where it appears that when the Gospel was first preached by the Apostles and but few converted, they ordained in every City and Region no more but a Bishop, and one or more Deacons to attend him, there being at the present so small store out of which to take more, and so small need of ordaining more, that this Bishop is constituted more for the sake of those which should after believe, then of those which did already. Agreeable is that of Epiphanius 〈 in non-Latin alphabet 〉 , saith he, fetched out of the profoundest or ancientest histories, l. 3. c. 1. 〈 in non-Latin alphabet 〉 , &c. At the beginning of the Apostles preaching, when there was none fit or worthy to be Bishop, the place remained void without any, but where need required, and there were those that were fit for it, Bishops were constituted; but while there was no multitude of Christians, there were found none among them to be constituted Presbyters (in our modern use of that word) and they contented themselves with a Bishop alone in every place: But without a Deacon 'twas impossible for a Bishop to be, and therefore the Apostle took care that the Bishop should have his Deacons to minister to him. And accordingly when S. Paul gives directions to Bishop Timothy for the ordaining of Officers in the Church, he names Bishops and Deacons, but no second order between them, 1 Tim. 3. 2, 8. and so to Titus, Tit. 1. 7. &c. 2. 1. (see Note on Phil. 1. c.) And so in the Church of Jerusalem it is clear by story, that James the brother of the Lord, being soon after Christ's Ascension constituted their Bishop (see Note on Gal. 2. d.) the Deacons are the first that are added to him, Act. 6. and no mention as yet of any middle order. From whence it will be sufficiently cleared, who are the 〈 in non-Latin alphabet 〉 Elders here, viz. the Bishops of the several cities or of the brethren that dwelt in Judea, v. 29. to whom this alms was designed; for the famine being in all Judea, and not only at Jerusalem, and there being brethren, that is, Christians, in habiting through several parts of Judea, there can be no reason to imagine that Jerusalem only should have the benefit of this collection, or consequently that the Elders, to whom it was delivered, should belong only to that city. And thus it is known in the Primitive Church that alms and collections (called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ) whether in the same Church brought by the communicants in the offertory, or by officers sent from one Church to another, were solemnly entrusted to the Bishop, as the steward of the house of God, as the oblations were brought to the high Priest under the Law, and the liberality of the faithful to the Apostles feet, Act. 4. 34. So in the 41 ^t h Canon Apostolical it is appointed, Praecipimus ut in potestate sua Episcopus Ecclesiae res habeat: Si enim animae hominum pretiosae illi sunt concreditae, multo magìs oportet cum curam pecuniarum gerere, ita ut potestate ejus indigentibus omnia dispensentur per Presbyteros & Diaconos, We command that the Bishop shall have the goods of the Church in his own power: For if the souls of men so much more precious are entrusted to him, he ought much more to have the care of the monies, so as by his power all be dispensed to them that want, by the Presbyters and Deacons. And so saith Justin Martyr of the 〈 in non-Latin alphabet 〉 President, or Bishop, 〈 in non-Latin alphabet 〉 , he is the Guardian of all that are in want. From this explication of 〈 in non-Latin alphabet 〉 here, must be taken the notion of it Act. 15. 2. where the Elders at Jerusalem with the Apostles, are not the Elders of Jerusalem, that one city, but the Bishops of all Judea, now met in Council at Jerusalem, v. 4, 6, 22, 23. which joined in making that de • ree ch. 16. 4. and so ch. 21. 18. when Paul again went up to Jerusalem, and addressed himself to James the Bishop there, it is added, as in Council, 〈 in non-Latin alphabet 〉 , and all the Elders were there. An image or representation of which Council we have Rev. 4. 4. & 11. 16. One sitting upon the throne: The Bishop of Jerusalem, as Metropolitan, sitting in the midst, and four and twenty Elders 〈 in non-Latin alphabet 〉 round about, in fashion of a crown or semicircle, sitting on thrones on each side of him, in white garments, and golden crowns or mitres, the characters of Episcopal Dignity, and seven lamps of fire, the Emblems of seven Deacons ver. 5. waiting on them. And as the Bishops of Judea, being at Jerusalem, are thus fitly styled 〈 in non-Latin alphabet 〉 Elders, (not of the Church of Jerusalem, but) either simply Elders or 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , at, or in Jerusalem, noting only the place where they met in Council, not of which they were Elders, or Governors: So Act. 14. 23. it is said of Paul and Barnabas passing through Lystra, Iconium, and Antioch, that having confirmed the Churches, they ordained them 〈 in non-Latin alphabet 〉 Elders Church by Church, that is, a Bishop in every Church, one Governor in Lystra, another in Iconium, another in Antioch. And so c. 20. 17. the 〈 in non-Latin alphabet 〉 Elders of the Church of Asia, are the same that are called 〈 in non-Latin alphabet 〉 Bishops of the flock, v. 28. set over them by the holy Ghost, to wit, the Bishops of all Asia, who, saith Irenaeus, were called together ab Epheso & reliquis proximis civitatibus, from Ephesus and the rest of the cities near, l. 3. c 14. To all which places in that book of the Acts belongs that saying of Oecumenius, 〈 in non-Latin alphabet 〉 , the book of the Acts uses to call Bishops Elders. So Tit. 1. 5. when Titus is said to be left in Crete, to ordain 〈 in non-Latin alphabet 〉 Elders city by city, there is little doubt, but as Titus was Metropolitan of that Island, (in which there were said to be an hundred cities, and Gortyna the Metropolis ) so the Elders in those several cities were a Bishop in each, and so they are distinctly called ver. 7. and the same directions given for the ordaining of them and the 〈 in non-Latin alphabet 〉 , that to Timothy are given for the Bishops and Deacons, 1 Tim. 3. And the Greek Scholiasts say distinctly on that place, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , he calls the Bishops Elders, and 〈 in non-Latin alphabet 〉 the Apostle left Titus to constitute Bishops, having first made him Bishop: and Theodoret, 〈 in non-Latin alphabet 〉 , He had Commission to ordain Bishops under him: and Theophylact, 〈 in non-Latin alphabet 〉 , He was entrusted with the judging and ordaining of so many (that is, an hundred) Bishops. So 1 Tim. 4. 14. the 〈 in non-Latin alphabet 〉 or Eldership that laid hands on Timothy, and made him Bishop, may well be resolved to be the Bishops or Apostolical men, 〈 in non-Latin alphabet 〉 , those that were vouchsafed the favor to be Apostles, saith Theodoret, who with S. Paul (2 Tim. 1. 6.) cons • crated him. Thus S ^t Peter calls himself, 〈 in non-Latin alphabet 〉 , Peter the Elder, 1 Pet. 5. 1. and S ^t John 〈 in non-Latin alphabet 〉 , the Elder John, 2 Joh. 1. and 3 Joh. 1. And accordingly saith St Chrysostom on that place, 〈 in non-Latin alphabet 〉 , By Eldership he means not (those that were in his days called) Presbyters, but Bishops, for Presbyters did not ordain Bishops: and so Theophylact and Oecumenius 〈 in non-Latin alphabet 〉 , Presbytery, that is, Bishops: and so Ignatius calls the Apostles 〈 in non-Latin alphabet 〉 the Presbytery of the Church. And Theodoret renders the reason of the appellation, for so, saith he, the holy scripture 〈 in non-Latin alphabet 〉 , called the chief men of Israel, the Senate or Eldership. So 1 Pet. 5. 1. and 5. 〈 in non-Latin alphabet 〉 , the Elders among you, are no doubt the Bishops in all the dispersions of the Converted Jews; of whom it is there said that they should 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 v, 2. do the part of the Pastor and Bishop. Some other places there are, where the word 〈 in non-Latin alphabet 〉 may possibly signify a lower order, if any such there were in those times, but yet it is not certain that they do so. Such is that 1 Tim. 5. 1. 〈 in non-Latin alphabet 〉 , Rebuke not an Elder, and ver. 19. 〈 in non-Latin alphabet 〉 , Receive not an accusation against an Elder; where 'tis the opinion of Epiphanius, that Bishop Timothy 's power over the Presbyters is spoken of. But when it is remembered that Timothy was not only a Bishop, but of a Metropolitical See, the chief of all Asia, and so a Metropolitan, and he appointed by Paul to ordain Bishops there (whose qualifications are therefore set down, and those of Deacons, but no mention of a middle order) there is no doubt but those Bishops of inferior Sees ordained by him, were also accusable and rebukable before him, in the same manner as Theophylact said of Titus, that the 〈 in non-Latin alphabet 〉 judgment, as well as 〈 in non-Latin alphabet 〉 Ordination of so many Bishops was committed to him. And therefore though S ^t Chrysostom explaining those places interpret them 〈 in non-Latin alphabet 〉 of all old men, (and some circumstances in the Context incline to that sense) yet having made this question, what should be done in case the faults were confessed but had no witnesses, but only an evil suspicion? he answers, and so also Theophylact, and Oecumenius in the same words, 〈 in non-Latin alphabet 〉 , the Apostle had answered above, He ought to have a good testimony from them that are without; which plainly referring to the qualifications of Bishops 1 Tim. 3. 7. must suppose the Elders to denote Bishops in that place also: and so again saith Chrysostom on that other place, 〈 in non-Latin alphabet 〉 , It is manifest that he was entrusted with Churches, or indeed with a whole nation, that of Asia, wherefore S. Paul discourses to him of Elders. Where the mention of Churches in the plural, and of all Asia, over which Timothy was placed, must interpret Elders of Bishops there. A third place there is in that Epistle 1 Tim. 5. 17. Let the Elders that have ruled well be thought worthy of double honor; which may also very commodiously be interpreted of the Bishops, the 〈 in non-Latin alphabet 〉 or Prefects of Churches (so styled by Justin Martyr and others,) and those discharging their office duly, and (besides the farther instructing, or teaching their Churches already constituted) laboring and travailing in the preaching the Gospel to them that have not before heard it, to whom therefore the 〈 in non-Latin alphabet 〉 , the double portion of alimony, the laborers reward v. 18. is assigned by the Apostle. A fourth place is that of S. James, Jam. 5. 14. Is any man sick? let him call for the Elders of the Church, &c. Where, as the office of visiting the sick, of praying, anointing, absolving, and restoring health to the sick, may well agree to the Bishop, so the setting it in the plural number is nothing to the contrary for that only signifies the Elders, or Bishops of the Christian Church to be the men, whom all are to send in to this case: not that there are more Elders then one in one particular Church or city, anymore then that more then one are to be sent for by the same sick person. To this purpose belongs that place of Polycarp the primitive Bishop of Smyrna, and Martyr, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉 , Let the Elders be merciful to all,—visiting all that are weak, or sick; where many other particulars are mentioned, 〈 in non-Latin alphabet 〉 judicature, 〈 in non-Latin alphabet 〉 severity, or excision, 〈 in non-Latin alphabet 〉 accepting of persons, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , believing hastily against any, as also 〈 in non-Latin alphabet 〉 , reducing heretics, which belong properly to the office of the Bishop, and not to any second order in the Church; and accordingly in all that Epistle there is no mention of any but of Elders and Deacons. As in Papias also his contemporary, and after him in Irenaeus, and Justin Martyr, though 〈 in non-Latin alphabet 〉 sometimes signify that second order, yet 'tis also used to signify the Bishop, and Polycarp himself styled 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , an Apostolic Elder, or Bishop, Iren. in Ep. ad Plotinum, and so Seniores in Tertullian.

CHAP. XII.

1. NOw about that time Herod the King [note a] stretched forth his hands to vex certain of the Church.]

[Paraphrase] 1. About this time An. Ch. 43. Agrippa grandchild to Herod the great, having obtained a great part of his grandfathers dominions, and so calling himself by his name Herod, went about, that is, resolved to persecute the Christians, especially the Apostles at Jerusalem, thereby to gratify the Jews.

2. And he killed James the brother of John with the sword.]

[Paraphrase] 2. And in that persecution he put James the Apostle, the son of Zebedee, to the sword, beheaded him.

3. And because he saw it pleased the Jews, he proceeded farther to take Peter also. (Then were the days of unleavened bread.)]

[Paraphrase] 3. And perceiving that the Jews gave their voies and consent to his death, and expressed their good liking of it (see note on Joh. 8. c.) he proceeded and apprehended Peter also. And it was about the time of the Passover of the Jews, when he apprehended him.

4. And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him, intending after Easter to bring him forth to the people.]

[Paraphrase] 4. And having imprisoned him, he set sixteen soldiers to guard him, four at a time, two to be always by him, and chained to him, (see note on ch. 28. e.) and two to guard the door, ver 6. meaning after the feast of the Passover, to bring him forth to the Jews, and, if they thought fit, to put him to death also.

5. Peter therefore was kept in prison, but prayer was made [note b] without ceasing of the Church unto God for him.

6. And when Herod would have brought him forth, the same night] Peter was sleeping between two soldiers, bound with two chains; and the keepers without the door kept the prison.

[Paraphrase] 6. And the night before Herod intended to bring him into the assembly, before the people, to have their suffrage to put him to death, (see ver. 3. and v. 11.)

7. And behold, the Angel of the Lord came unto him, and a light shined in the prison, and he] smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.

[Paraphrase] 7. And an Angel came to him, and the light with which he appeared, shone in the prison, and the Angel

8. And the Angel said unto him, [Gird thyself, and bind on thy sandals. And so he did.] And he saith unto him, Cast thy garment about thee, and follow me.

[Paraphrase] 8. Make thyself ready to go out immediately, put on thy outer garment (see note on Mat, 5. 1.) and thy sandals, and follow me. And Peter did as he was bid.

9. And he went out, and followed him, and wist not that it was true which was done by the Angel, but thought he saw a vision.]

[Paraphrase] 9. And he followed him out, but as yet knew not that this was really done, but thought he had been in a dream or trance.

10. When they were past the first and the second wards, they came unto the iron gate that leadeth unto the city, which opened to them of his own accord: and they went out and passed on through one street, and forthwith the Angel departed from him.]

[Paraphrase] 10. And the prison being in the suburbs, after they were out of the prison, they past through two watches or wards which stood every night without the gates, and at last came to the gate which enters into the city, an iron gate, which opening to them of its own accord, they passed through it: and when they had passed together through one street, the Angel left Peter by himself.

11. And when Peter was come to himself, he said, Now I know of a surety that the Lord hath sent his Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.]

[Paraphrase] 11. And Peter being perfectly awake out of the trance, and knowing that he was so, (as he did not ver. 9.) he said to himself, that now 'twas clear tat God had sent his Angel to deliver him from the hands of Herod, and from the malice of the Jews, who verily expected to have had him brought out to them that day, ver. 6.

12. And when he had [note c] considered the thing, he came to the house of Mary, the mother of John whose surname was Mark, [where many were gathered together praying.]

[Paraphrase] 12. a place where many Christians at this time of night met together to pray, and were now performing that office.

13. And as Peter knocked at the door of the gate, a damosel came to [note d] hearken, named Rhoda.

14. And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.

15. And they said unto her, Thou art mad. But she constantly affirmed that it was even so. [Then said they, It is [note e] his Angel.]

[Paraphrase] 15. And they being moved with her earnest affirming of it, and yet being confident that Peter was in prison, thought she had affirmed it not from knowing Peter's voice, but from hearing mention of Peter's name, and thereupon concluded that though Peter himself could not be there, yet there was some messenger sent from him, which mentioned his name.

16. But Peter] continued knocking: and when they had opened the door, and saw him, they were astonished.

[Paraphrase] 16. But whilst they thus debated, Peter

17. But he beckning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, [Go, show these things unto James, and to the brethren. And he departed and went into another place.]

[Paraphrase] 17. Let this be known to the Bishop of Jerusalem, and all the Christians there, (see note on 1 Cor. 15. a. and Gal. 2. e.) And immediately he departed from them to a place of more safety.

18. Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.

19. And when Herod sought for him, and found him not, he examined the kepeers, and commanded that they should be [put to death. And he] went down from judaea to Cesarea, and there abode.

[Paraphrase] 19. carried away as malefactors to punishment. But Peter

20. And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, [and having made Blastus the King's Chamberlain their friend, desired peace, because their country was nourished by the Kings country. ]

[Paraphrase] 20. and having gratified Blastus the King's Chamberlain, and got him to be their friend, they requested Herod that he would be friends with them, as with persons whose whole subsistence was from his favors.

21. And upon a set day, Herod] arrayed in royal apparel, sat upon his throne, and made an oration unto them.

[Paraphrase] 21. And upon this occasion, Herod, having appointed a day to hear and consider that business, being

22. And the people [gave a shout, saying, It is the voice of a God, and not of a man.]

[Paraphrase] 22. cried out by way of acclamation, He speaks more like a God then a man.

23. And immediately the Angel of the Lord smote him, because he gave not God the glory:] and he was eaten of worms and gave up the ghost.

[Paraphrase] 23. God sent a disease upon him (see this whole story in Josephus, and out of him in Eusebius Eccl. Hist. l. 2. c. 10.) because he prided himself in this acclamation of the people, and disclaimed not that blasphemous flattery of theirs.

24. But the word of God grew and multiplied.]

[Paraphrase] 24. And the Gospel thrived and had many Proselytes, many were daily converted to it.

25. And Barnabas and Saul returned from Jerusalem, when they had fulfilled [ their ministry,] and took with them John whose surname was Mark.

[Paraphrase] 25. their business in carrying provision for the relief of the poor Christians, chap. 11. 19.

Annotations on Chap. XII.

[ a] V. 1. Stretched forth his hand ] 〈 in non-Latin alphabet 〉 to lay hand, taken absolutely, or with an Infinitive mood after it, as here, signifies to attempt or resolve to do anything; so Gen. 3. 22. lest he put forth his hand to take of the tree, &c.

[ b] V. 5. Without ceasing ] The word 〈 in non-Latin alphabet 〉 applied to prayer signifies importunate, enforcing the same request. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , saith Hesychius, 'tis continually to do the same thing: and again, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , signifies that which is held out or extended to a length. Thus the Litany, or supplications of the Church, frequently, for some space, to several matters applying the same words, We beseech thee to hear us, and the like, is in the ancient Liturgies called 〈 in non-Latin alphabet 〉 , the vehement, fervent, importunate from of supplication.

[ c] V. 12. Considered ] The word 〈 in non-Latin alphabet 〉 is so near in likeness (though far enough off in the nature and signification of it) to 〈 in non-Latin alphabet 〉 , that it is very possible one of these may here by the transcriber be put for the other. And indeed the signification of the latter 〈 in non-Latin alphabet 〉 making hast seems that which is fitter for the turn in this place, where being left alone in the street by the Angel, he was in reason to make hast to some place of safety and privacy, and such was that which he here chose. If this conjecture (which I mention only as such, having no authority for it,) be not too remote, then may it also probably belong to another place, c. 14. 6. 〈 in non-Latin alphabet 〉 , perhaps for 〈 in non-Latin alphabet 〉 , they made hast and fled, as out of a great danger.

[ d] V. 13. Hearken ] 〈 in non-Latin alphabet 〉 Cant. 5. 7. is proportionable to the 〈 in non-Latin alphabet 〉 precedent, answering a call. So Isa. 50. 2. and 56. 11. So in Plutarch, he that goes to answer him that knocks at the door, is said 〈 in non-Latin alphabet 〉 , to hearken, and answer.

[ e] V. 15. His Angel ] That the word 〈 in non-Latin alphabet 〉 , which by way of excellency is set to denote the immortal Spirits attendant on God and ministering to him, doth primarily, and originally, and in vulgar use signify a messenger, and from thence only comes to denote those Spirits, because they are messengers of God, employed by him, there is little doubt or question: And consequently 'tis as certain, that it may signify here no more then a messenger from S. Peter; so doth 〈 in non-Latin alphabet 〉 , Mat. 11. 10. Mar. 1. 2. Lu. 7. 27. my messenger, being spoken of John the Baptist; so Lu. 7. 24. 〈 in non-Latin alphabet 〉 the messengers of John, and Lu. 9. 32. 〈 in non-Latin alphabet 〉 he sent messengers; and so sure the 〈 in non-Latin alphabet 〉 , the Angels of the Churches were not those immortal Spirits, Rev. 1. 19. but as the Apostles sent messengers to several Churches, who were to do according to their appointment, (see Note on Joh. 20. b.) and some in their stead to rule and govern there, so were these the rulers of the Churches, appointed by the Apostles. So the Hebrew 〈 in non-Latin alphabet 〉 signifies indifferently any who hath any command or message from a master, and is rendered 〈 in non-Latin alphabet 〉 1 Sam. 25. 42. a servant, 〈 in non-Latin alphabet 〉 a messenger or Ambassador, Num. 21. 21. and 〈 in non-Latin alphabet 〉 is rendered 〈 in non-Latin alphabet 〉 2 Sam. 15. 13. from 〈 in non-Latin alphabet 〉 nuntiavit, yea and 〈 in non-Latin alphabet 〉 servus, minister, is rendered 〈 in non-Latin alphabet 〉 Isa. 37. 24. from an old Hebrew 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 retained still in the Arabic dialect for a messenger or legate. The only question therefore will be, of these two possible notions of the word which is the fitter and more probable for this place: and for the rendering it messenger and not Angel, I shall only say, that the story will thereby be very clear and intell • gible, thus, That Peter knowcked at the door, and Rhode asking who was there, he answered, Peter; thereupon she knew his voice, and assured them within that Peter was there: they having not heard the voice, but only hearing her affirm confidently that he was there, thought that some messenger had come from Peter, and made use of his name, and that she had by mistake believed it to be Peter himself; and so they thought they must reconcile the difficulty betwixt the conceived impossibility of Peters being there, on the one side, and the maids affirming confidently that he was there, on the other side, viz. by this medium betwixt both, that a messenger sent from Peter was at the door, who made use of his name to obtain admission. Whatsoever can be said for the other rendering, will, I conceive, have more difficulty in it. And it is not impossible or improbable, that the 〈 in non-Latin alphabet 〉 Joh. 5. 4. that went at a certain season to move the water of Bethesda, may be so rendered also, not for an Angel of God in a visible shape, but for an officer, servant, messenger, that was wont to be sent at certain seasons of the year, probably at the feasts, to move the water, upon which it became medicinal; see Note on Joh. 5. a.

CHAP. XIII.

1. NOw there were in the Church that was at Antioch certain prophets and teachers,] as Barnabas▪ and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the Tetrarch, and Saul.

[Paraphrase] 1. And there were at that time in Antioch some eminent persons or Bishops of the Churches of Syria of that age, see note on 1 Cor. 12. c. and of them some having the gift of prophesy, (see note on ch. 15. c.)

2. As they ministered to the Lord and fasted, the holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.]

[Paraphrase] 2. And as they were upon a day of fast performing their office of prayer to God (see note on Lu. 1. i.) the holy Spirit of God by some afflation or revelation (see c. 8. note f.) commanded them to ordain or consecrate Barnabas and Saul to the Apostleship to which God had already designed them.

3. And when they had fasted and prayed, and laid their hands on them, they sent them away.]

[Paraphrase] 3. And accordingly they observed a solemn day of fasting and prayer, and so by imposition of hands (see note on 1 Tim. 5. f.) ordained them, and sent them away about the work designed them by God.

4. So they being sent forth by the holy Ghost, departed unto Seleucia;] and from thence they sailed to Cyprus.

[Paraphrase] 4. And having thus received their commission from the holy Ghost, or by the appointment of God himself (see ver. 2) they went immediately to Seleucia.

5. And when they were at Salamis [they preached the word of God in the synagogues of the Jews, and they had also John to their minister.]

[Paraphrase] 5. they proclaimed the Gospel in the synagogues of the Jews, and they had with them John surnamed Mark, ch. 12. 25. who was with them as an attendant, to do anything wherein they had use of him, and by them to be sent on any part of their charge (see note on Joh. 20. 21.) whither they could not go.

6. And when they had gone through the isle unto [Paphos,] they found a certain forcerer, a false prophet, a Jew whose name was Bar-Jesus,

[Paraphrase] 6. Paphos, where the Temple of Venus was,

7. Which was with [note a] the Deputy of the country, Sergius Paulus, a prudent man, who called for Barnabas and Saul, and desired to hear the word of God,

8. But [note b] Elymas the sorcerer (for so is his name by interpretation)] withstood them, seeking to turn away the Deputy from the faith.

[Paraphrase] 8. But Bar-Jesus, that Elymas, or Magician, (as Elymas signifies)

9. Then Saul (who is [note c] also called Paul) [filled with the holy Ghost set his eyes on him,]

[Paraphrase] 9. having a great incitation of the Spirit of God upon him looked earnestly on him.

10. And said. [O full of all subtlety and all [note d] mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?

[Paraphrase] 10. O thou vile sorcerer, which, like the devil by whom thou workest, art an enemy of all goodness, wilt thou persist in sorcery in defiance of the faith of Christ, which comes armed so with much more power of miracles then those to which thou falsely pretendest?

11. And now behold the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness, and he went about seeking some to lead him by the hand.]

[Paraphrase] 11. It is most just that thou that holdest out perversely against the light of the Gospel, shouldst lose thy sight, which therefore by the immediate power of God shall be taken from thee for some time. And immediately he was struck blind, and was not able to go without leading.

12. Then the Deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.]

[Paraphrase] 12. And this act of miraculous blindness upon the sorcerer convinced the Proconsul, and converted him to the faith.

13. Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia, and John departing from them returned to Jerusalem.]

[Paraphrase] 13. And Paul and all that were in his company, except John, who returned to Jerusalem, went by sea from Paphos to Perga, a place famous for the Temple of Diana.

14. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath day, and sat down.

15. And after the reading of the Law and the Prophets, the [note e] Rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.]

[Paraphrase] 15. And after the reading of the lessons, one out of the Law, the other out of the Prophets, it being the custom for the Jewish doctors to expound, and apply some part of Scripture to the instruction of the people, the chief persons of the assembly which were present sent to Paul and his associates, to know whether they were prepared to do so.

16. Then Paul stood up, and beckning with his hand, said, Men of Israel, and ye that fear God, give audience.]

[Paraphrase] 16. And Paul stood up, and having called for silence, (see ch. 12. 17.) bespake all both Jews and Proselytes to give audience.

17. The God of this people of Israel chose our fathers, and exalted the people, when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.]

[Paraphrase] 17. The God of Israel chose Abraham, &c. and promised to bless and multiply his seed, and accordingly performed it, increasing them to a very great number, even at the time when they were sojourners and slaves (and their children appointed to be killed, as soon as they were born) in Egypt, and with many wonderful miracles at last brought them out from thence.

18. And about the time of forty years [note f] suffered he their manners in the wilderness.]

[Paraphrase] 18. And for forty years, although they rebelled and murmured against him (and accordingly he sent many punishments upon them, and permitted none of the murmurers to enter Canaan,) yet dealt he with them with much kindness and tenderness, carried them as in his arms, provided for them, fed them miraculously in the wilderness.

19. And when he had destroyed seven nations in the land of Canaan, he divided their land to them by lot.

20. And after that [he gave unto them Judges about the space of four hundred and fifty years, until Samuel the Prophet.]

[Paraphrase] 20. he raised up some particular eminent men to fight their battles for them, and that way of government lasted till the time of Samuel, who being a Prophet, ruled them in God's name and stead, for a while.

21. And afterward they desired a King, and God gave unto them Saul the son of Cis, a man of the Tribe of Benjamin, by the space of forty years,

22. And when he had removed him, he raised up unto them David to be their King, to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart [which shall fulfill all my will.]

[Paraphrase] 22. whom I will make use of to rule my people according to my will.

23. Of this man's seed hath God, according to his promise, raised unto Israel a Savior Jesus,]

[Paraphrase] 23. And as he promised, so hath he performed, from his posterity is Jesus come, appointed by God to be the law-giver and judge of the world, to rule and govern all, to fight their battles against sin and Satan,

24. When John had first preached [before his coming] the baptism of repentance to all the people of Israel.

[Paraphrase] 24. before his beginning to preach, or entrance on his prophetic office.

25. And as John fulfilled his course he said, Whom think ye that I am? I am not he: But behold there cometh one after me, whose shoes of his feet I am not worthy to loose.]

[Paraphrase] 25. And as John preached and baptized, he renounced being the Messias, telling them that he was but his forerunner, and that he should shortly come and preach among them; whose disciple, saith he, I am not worthy to be.

26. Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.]

[Paraphrase] 26. And now brethren, both Jews and Proselytes, this Gospel, which Christ thus brought into the world, is sent to be proclaimed and made known to you.

27. For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the Prophets, which are read every Sabbath day, they have [note g] fulfilled them in condemning him. ]

[Paraphrase] 27. For the Sanhedrim, and people of Jerusalem, that then was, did nor understand him to be the Messias, which they might have done, if they had considered the predictions of the Prophets contained in those lessons and portions of Scripture (especially prophetic,) which every Sabbath day are read in their Synagogues, but adjudged him to death, and in so doing fulfilled those very prophecies which they understood not, yet pretended to understand and value so much, for they said it should be so.

28. And though they found no cause of death in him, yet desired they Pilate, that he should be slain.]

[Paraphrase] 28. And though he were perfectly innocent, no capital accusation produced against him, yet by their importunity they forced Pilate to condemn him to be crucified.

29. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulcher.]

[Paraphrase] 29. And when by thus doing they had not more acted their own malice, then fulfilled the prophecies concerning the Messias (according to what he himself said, It is finished, and then gave up the ghost) then the Officers took him down from the cross and put him into a tomb, sealed it up, and watched it, secured him by all ways imaginable.

30. But God raised him from the dead.]

[Paraphrase] 30. And yet after all this, God raised him from the dead.

31. And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people.]

[Paraphrase] 31. And for forty days he continued upon the earth, and was several times seen, (and conversit with, and did eat and drink, and shown the print in his hands and side) in the presence of his disciples, and divers others who from the beginning had attended on him as disciples, who now testify this truth unto all the Jews.

32. And we declare unto you glad tidings, how that the promise which was made unto the fathers,

33. God hath fulfilled the same unto us their children, in that he hath [note h] raised up Jesus again, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee.]

[Paraphrase] 32, 33. And the subject of this Gospel, which we thus proclaim unto you, is the promise made to Abraham (that in his seed &c.) to Moses (that God would raise up a Prophet &c.) which promise God hath now fulfilled in raising Jesus from the dead. Of which also that in the second Psalm was a prophecy, when to David after his great persecutions it was said, that God had now begotten him, thereupon calling him his son; that is, set him upon his throne, and given him that title of greatest dignity, and which is in Scripture the title of Kings, as on whom is enstated that power over men which belongs originally to none but God, and derivatively to none but those on whom God bestows it, who consequently are called both children of the most High, and God's, Psal. 82. 1. 6. (as those that are made like unto another, are, to express that similitude, called his sons, and sometimes have his name communicated to them.)

34. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the [note i] sure mercies of David.]

[Paraphrase] 34. To the same purpose also, that God should not only raise him from the dead, but also secure him never to die anymore, (for Lazarus and others that were once raised, died again) are those two other known prophecies, one Isa. 55. 3. I will give you the sure mercies &c. the expression of an everlasting Covenant, spoken literally to the people of Israel, that God would perpetuate to them the mercy promised to David, that of giving one of his seed to sit on his throne, (which had been for some time interrupted, but should now be perpetuated to them upon their obedience) but here accommodated to Christ, that though he were crucified, yet he should rise again, and after that never die anymore, that is, that Christ, under the title of the son of David, should be given to the Jews not only in a mortal condition, as David was, but in a firm immutable state; which could not be true of him, if he had not been raised from the dead, and assumed to heaven, never to die anymore.

35. Wherefore he saith also in another Psalm, [Thou shalt not suffer thine Holy one to see corruption.]

[Paraphrase] 35. And to that most clearly belongs that other place, Psal. 16. 11.

36. For David after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption.]

[Paraphrase] 36. For if those words should be applied to David personally, they could have no truth in them, for he having lived his term or space of natural life, and therein ruled the people over whom God was pleased to set him, died a natural death, and never rose again, but his body was putrefied in the earth.

37. But he whom God raised again saw no corruption.]

[Paraphrase] 37. But he in whom that prophecy is completely fulfilled, that is Christ, being sent by God into the world, and crucified, and by the power of God raised from the dead the third day (before the time came wherein bodies naturally putrefy, viz. 72. hours after death, wherein the revolution of humors is accomplished) never came to die again, or putrefy at all.

38. Be it known unto you therefore, men and brethren, that through this man is preached unto you forgiveness of sins.]

[Paraphrase] 38. This therefore is the message we bring, the Gospel we preach unto you, that this Christ is the Messias, who by his death hath reconciled God to all penitent believers, and by his life and doctrine taught us a way, wherein we may obtain pardon of sin, such an one as was not to be found in the Mosaical Law.

39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses.]

[Paraphrase] 39. And whosoever receives and obeys him shall certainly be freed and purged from the wrath of God, and the punishments attending sin in another world, from which the Law of Moses could not by all its ceremonies, washings and sacrifices purge or cleanse any.

40. Beware therefore lest that come upon you which is spoken of in the Prophets,

41. [note k] Behold ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.]

[Paraphrase] 40, 41. You are therefore nearly concerned to take heed, and beware that by your obstinate resisting and rejecting this way of salvation now preached, and confirmed from heaven by God's raising Jesus from the dead, when ye had opposed and crucified him, you do not bring a remarkable astonishing destruction upon yourselves, in the same manner (and a heavier degree) as it fell upon the Jews from the Chaldeans Hab. 1. 5. as a just punishment of their despising the rich mercies of God afforded them, and going on impenitently in their sins against all the messages sent them by the Prophets, and by so doing cause the Gospel to be removed to the Gentiles, v. 46. A thing which will come to pass suddenly, in both parts, (the Gospels being taken from you, and preached to the Gentiles, and the Romans coming in and destroying you) though • o incredible to you, that you will not believe it, when the news of it shall come unto you by them that see it done, (see note on Mat. 28. b.)

42. And when the Jews were gone out of the Synagogue, the Gentiles besought that these words might be preached to them the next Sabbath.]

[Paraphrase] 42. And as they departed from the Jews, the Proselytes, or pious persons of heathen birth, desired to hear more of this subject the next Sabbath.

43. Now when the congregation was broken up, many of the Jews and religious Proselytes followed Paul and Barnabas, [who speaking to them persuaded them to continue in the grace of God.]

[Paraphrase] 43. who preached to them, and by way of exhortation confirmed them in the doctrine of the Gospel, (see note on Heb. 13. b.)

44. And the [note l] next Sabbath day came almost the whole city together to hear [the word of God.]

[Paraphrase] 44. the Gospel preached by them.

45. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.]

[Paraphrase] 45. And the chief men of the Jews seeing how the multitude thronged to hear it, were horribly enraged, and contradicted Paul, and that with contumelies and reproaches cast on him.

46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been preached to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.]

[Paraphrase] 46. But this no way discouraged Paul and Barnabas, but they put off all fear, and said courageously (see note on Joh. 7. a.) that now they had performed their charge from Christ, of preaching the Gospel first to the Jews, before they applied themselves to the Gentile world. But seeing ye Jews, said they, behave yourselves so obstinately and perversely, that you become utterly unworthy and uncapable of receiving benefit by the Gospel, we are now by appointment to leave you, and preach to the Gentiles, and so we will.

47. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldst be for salvation unto the ends of the earth.]

[Paraphrase] 47. For this was the direction of God, that Christ being first preached to the Jews, and being rejected by them, should be preached to all other people of the world: and this is the sum of that old Prophecy, Isa. 49. 6.

48. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were [note m] ordained to eternal life believed.]

[Paraphrase] 48. And when the Gentiles heard this good news, that this pardon of sins and salvation by Christ was allowed them, they rejoiced, and blessed the name of God for this glorious mercy of his revealed in the Gospel; and all they of the Gentiles, that had any care, or pursuit of the life to come, the Gentile Proselytes, or that were fitly disposed and qualified for the Gospel to take root in, received the doctrine of Christ thus preached to them.

49. And the word of the Lord was published throughout all the region.]

[Paraphrase] 49. And the Gospel was preached, and embraced over the whole country.

50. But the Jews stirred up the devout and honorable women, and the chief men of the city,] and raised persecution against Paul and Barnabas, and expelled them out of their coasts.

[Paraphrase] 50. Only the Jews exasperated some of the female Proselytes, those of them that were of honorable quality, and the governors of the city, see Joh. 1. e.

51. But they shook off the dust of their feet against them, and came unto Iconium.]

[Paraphrase] 51. But they, using that fatal ceremony appointed by Christ in this case, thereby foretelling and aboading the destruction which should overtake them for so doing, left them, and went from thence to Iconium.

52. And the disciples were filled with joy, and with the holy Ghost.]

[Paraphrase] 52. And all the Christians were filled with spiritual joy at what they saw thus performed, and went on zealously in their course.